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the Word Carrier
OF
Santee Normal Training school.
VOLUME LII
HELPING THE RIGHT, EXPOSING THE -WRONG
NTJMBEB. 5
SANTEF, NEBRASKA.
September-October, 1923
FIFTY CENTS PER YEAR
Our Platform
For Indians we want American Education ! Wc
want American Homes ! We want American Rights !
The result of which is American Citizenship ! And the
Gospel is the Power of God for their Salvation!
Famous Kiowa Chief Dead
Two days after President Harding, Lonewolf, famous Kiowa chief died at his home
near Lone Wolf, Okla., which was called after him. He was one of the be^t known and
most influential Indians in Southwest Oklahoma. When just able to bear arms, he took
part in the battle of the Washita, in which
General Custer surprised and overcame
Black Kettle, chief of the Cheyennes. He
was also a survivor of the battle of Aricka-
ree on Beecher Island in the Republican River in Colorado, where he received the chief-
tancy of the tribe from his father, old chief
Lone-wolf, for bravery by going to old Lone-
wolf's rescue on the island after the then
chief of the Kiowas was wounded in battle.
Later on, the whole Kiowa tribe surrendered
to the federal government and was taken to
Fort Sill. Among them was Lone - wolf,
who became a good citizen, joined the U. S.
army, and became a corporal.
Lone-wolf became particularly prominent
when he protested the opening of the two
million acres of Kiowa-Camanche land to
white settlement. He brought a suit in the
federal court seeking to enjoin the government, but the action was lost. He cheerfully accepted the decision of the court and took
upon himself the task of reconciling his band
to thevways of the white man.
Since the opening of the country, Lonewolf has lived quietly on bis farm near
town, but was not an unfamiliar figure on
the streets of Hobart and Lone Wolf, for
both towns claimed him. He wore the conventional white man's dress, always looked
very neat, and had a gentlemanly bearing.
He is said to have been very eloquent in his
native tongue. Since 1901, he has made four
trips to Washington on business matters for
the tribe. He was received by ex-President
Wilson and the late President Harding.
Lone-wolf had great influence with his tribe,
and all looked to him for counsel and guideuce.
He professed Christianity about thirty years
ago and joined the Baptist church. In later
life, he became a Baptist minister.
Funeral services for the old chief were held
at the Indian mission, three miles south of
the town of Lone Wolf, and he was buried
in the Indian cemetery nearby. Lone-wolf
was about eighty years at the time of his
death.
Ordination
On October 24, Truby Iron moccasin, pastor of the Virgin Creek Congregational church
at La Plant, S. D. whs ordained to the Christian ministry. Eight Indian and three white
churches were represented in the ordination
council. After a thorough examination, it
was voted unanimously to proceed with the
ordination
Rev. Francis Frazier, of Eagle Butte, S. D.,
gave the charge to the candidate; Rev. Elias
Gilbert,of Peever, 8. D., offered the ordination
prayer; Rev. Rudolf Hertz, of Eagle Butte,
S. L> , extended the right hand of fellowship;
aud Superintendent H C. Juell, of Aberdeen,
S. L>., gave the charge to the people.
Among the guests were Dr. and Mrs. T.
L. Riggs, of Oahe, S. D., Rev. Nathaniel
Hass, of Mobridge, S D, and Rev. G.
E. Stayton, of Trail City, S. D., also two
representatives of the Protestant Episcopal
church, Revereuds Thomas Rouillard aud
Edward White face.
Rev. Francis Frazier was moderator and
Allen Grindstone scribe of the council.
What Shall We Do With The Indian ?
The original American is not a vanishing
race. He is here to-.day in increasing numbers. In some sections of the Southwest he
far outnumbers the whites, and it is with the
thousands of Indians in this section that the
real Indian problem lies.
Just what to do with the race has long beeu
a much-debated question. The provincial-
miuded person says, "He's just an Indian
and will never be anything else." The gusher exclaims, "The poor dear creature! The
whites took his land away from him and
ought to take care of him as long as he lives!"
The hard economist mutters "He's no good.
Let him die off and be rid of him." While the
sentimentalist, the most impractical of the
lot, commands: "Hands off. Let him live
his own life and pursue his native arts and
occupations just as his ancestors did." The
practical-minded person advises, "Make a
citizen of him. He is as able to take his
share of the responsibility of life as I am."
All these recommendations have had more
or less weight with the Government in forming its Indian policy, and it has been the desire of the Government to carry out its policy
of pure justice, tempered with kindliness,
sentiment, and reason. It is doing that, notwithstanding some opposition from a few of
our citizens as well as from some of the Indians.
"What shall we do with the Indians?" is a
sericus question, not alone for him, but for
us as well, and after studying him as au individual aud becoming acquainted with his situation, I am convinced that, in justice to all
concerned, we should educate him, make him
a citizen, give him his share of responsibility
in national affairs. In short, give him a
chance to be a man. This is what the Government is doing, and the next generation will
see thousands of citizen Indians marching
side by side with the whitps in civic, industrial,
and professional activities, just as the last de
cade snw them march in our great volunteer
armies. The educated Indian was in the
Army. He was in the Navy. He was in the
Ail Service. He is in Flanders Field. Our
ludian soldiers fought bravely and well to
keep the world safe for democracy. Shall we
deny it to them in their own country?
It is true that some of the old Indians resent the encroaching European culture, and
cling tenaciously to their ancient customs and
ceremonies. The same can be s-aid of the
whites; yet that is no reason why tne doors
of progress should be closed to the younger
generations.
Old age lives in yesterday: today is for
the youth. No longer can sachems, chiefs,
or warriors teach the young man to use the
bow and arrow after he has learned the efficacy of a modern rifle; the old men can no
longer interest him in the childish legends
of his people after he has learned to read
for himself aud takes a daily paper; the
chant and the tom-tom are not music to him
after he has played in a brass band or sung
in the choir of a city church. The old Indian
mother can not interest her daughter in the
art of preparing skins and making moccasins
and leggings after she has worn real shoes—
pretty shoes aud stockings. No Indian boy or
girl who has been to school, "goes back to the
blanket" willingly, but on account of pressure
brought to bear upon him by his grandparents
or other unprogressive relatives, who fear the
white race means to abduct the young people.
With present-day means of communication
and transportation, European culture meets
the Indian whichever way he turns. The
tide of civilization is at his very door and ria-
Continued on Next Page, Middle Column
Santee Alumni Association Officers
Elected at Cannon Hall {Meeting, Aug. 31,1Q23
General Officers :
Mrs. Victoria Simons, President,
Greenwood. S. D.
Mrs. Etta Crawford Bird, Secretary,
Oswego, Mont.
Mr. Philip Frazier, Treasurer.
Local Vice-Presidents
<&
ft
D.
Mercy J. Euekman, Santee, Neb.
Helen Morrison, Ravinia, S. D.
Margaret Frazier, Greenwood, S.
Sam Gassman, Dante, S. D-
Harriet Jones, Flandreau, S. D.
Philip Louis, Peever, S. D.
Steven Crawford, Peever, S. D
David Redthunder, Browns Valley, Minn.
Alfred Blue, Granite Falls, Minn.
George Brant, Eden, S. D.
Jonah Williams, Eden, S. D.
Harry DuMarce, Veblen, S. D,
Adel Young, Fort Totten, N. D.
Raymond Feather, Savoy, Mont.
Thomas Standingelk, Cherry Creek, S. D.
Emily Dupris, Cherry Creek, S. D.
Frank Corn, Dupree, S. D.
Truby Ironmoccasin, La Plant, S. D.
Helen Whitebull, McLaughlin, S. D.
Doi-a Whipple, Grosse, S. D.
Russell Harrison, Ft. Thompson, S. D.
Howard Frazier, Fort Lookout, S. D.
Dennis Gilbert, Runningville, S. D.
Higheagle, Allen, S. D.
John LaPlante, Dixon, S. D.
Wallace Flute, Tokio, N. D.
Lloyd Redeagle, Brockton, Mont.
Oscar Goodboy, Cannon Ball, N.
Charles Shields, Oswego, Mont.
Thomas Buckle, Poplar, Mont.
Chas. Brooks, Pine Ridge, S. D.
Lawrence Howlingwolf, Elbowoods, N. D.
Ella Ripley, Elbowoods, N. D.
I Katie Packineau, Elbowoods, N. D.
! William Brown, Winnebago, Neb.
D.
The Death of Mrs. Francis Frazier
Just as we are going to press the sad news
reaches us of the death of Mrs. Margaret
Frazier, wife of Rev. Francis Frazier. Our
heartiest sympathy goes out to her family
and friends. Our next number will bring a
fuller appreciation of her rich life.
Indian Mission Field Netos
A new foundation has been laid under the
Virgin Creek Church at LaPlant this summer.
James Chasinghawk is the new native
pastor of the Elkhorn Church.
Mr. and Mrs. Philip Frazier spent a profitable summer on the Indian field. After a
month's community work at Cherr.y Creek,
they represented the Amercian Missionary
Association at the Young People's Assemblies of Yankton and Flacerville. The rest of
the summer was given to a trip through a
number of reservations to solicit students for
Santee. They are now back in Chicago for
further study.
Great joy has come to Dr. Thomas L.
Riggs in the birth of a boy to his eldest son?
Dr. Theodore F. Riggs (Tiolowan), of Pierre,
Alex bte 11 eonntre has exchanged his land
for a Missouri bottom farm on the Lower
Brule Reservation. There is a small frame
house ou his new place, so he and his wife
(Stella Frazier, S. N. T. S. '22) are ready to
keep house for themselves, and Alex has a
I fine opportunity to put into practice what he
1 learned about farming in Santee. We wish
I them tjreat success.

the Word Carrier
OF
Santee Normal Training school.
VOLUME LII
HELPING THE RIGHT, EXPOSING THE -WRONG
NTJMBEB. 5
SANTEF, NEBRASKA.
September-October, 1923
FIFTY CENTS PER YEAR
Our Platform
For Indians we want American Education ! Wc
want American Homes ! We want American Rights !
The result of which is American Citizenship ! And the
Gospel is the Power of God for their Salvation!
Famous Kiowa Chief Dead
Two days after President Harding, Lonewolf, famous Kiowa chief died at his home
near Lone Wolf, Okla., which was called after him. He was one of the be^t known and
most influential Indians in Southwest Oklahoma. When just able to bear arms, he took
part in the battle of the Washita, in which
General Custer surprised and overcame
Black Kettle, chief of the Cheyennes. He
was also a survivor of the battle of Aricka-
ree on Beecher Island in the Republican River in Colorado, where he received the chief-
tancy of the tribe from his father, old chief
Lone-wolf, for bravery by going to old Lone-
wolf's rescue on the island after the then
chief of the Kiowas was wounded in battle.
Later on, the whole Kiowa tribe surrendered
to the federal government and was taken to
Fort Sill. Among them was Lone - wolf,
who became a good citizen, joined the U. S.
army, and became a corporal.
Lone-wolf became particularly prominent
when he protested the opening of the two
million acres of Kiowa-Camanche land to
white settlement. He brought a suit in the
federal court seeking to enjoin the government, but the action was lost. He cheerfully accepted the decision of the court and took
upon himself the task of reconciling his band
to thevways of the white man.
Since the opening of the country, Lonewolf has lived quietly on bis farm near
town, but was not an unfamiliar figure on
the streets of Hobart and Lone Wolf, for
both towns claimed him. He wore the conventional white man's dress, always looked
very neat, and had a gentlemanly bearing.
He is said to have been very eloquent in his
native tongue. Since 1901, he has made four
trips to Washington on business matters for
the tribe. He was received by ex-President
Wilson and the late President Harding.
Lone-wolf had great influence with his tribe,
and all looked to him for counsel and guideuce.
He professed Christianity about thirty years
ago and joined the Baptist church. In later
life, he became a Baptist minister.
Funeral services for the old chief were held
at the Indian mission, three miles south of
the town of Lone Wolf, and he was buried
in the Indian cemetery nearby. Lone-wolf
was about eighty years at the time of his
death.
Ordination
On October 24, Truby Iron moccasin, pastor of the Virgin Creek Congregational church
at La Plant, S. D. whs ordained to the Christian ministry. Eight Indian and three white
churches were represented in the ordination
council. After a thorough examination, it
was voted unanimously to proceed with the
ordination
Rev. Francis Frazier, of Eagle Butte, S. D.,
gave the charge to the candidate; Rev. Elias
Gilbert,of Peever, 8. D., offered the ordination
prayer; Rev. Rudolf Hertz, of Eagle Butte,
S. L> , extended the right hand of fellowship;
aud Superintendent H C. Juell, of Aberdeen,
S. L>., gave the charge to the people.
Among the guests were Dr. and Mrs. T.
L. Riggs, of Oahe, S. D., Rev. Nathaniel
Hass, of Mobridge, S D, and Rev. G.
E. Stayton, of Trail City, S. D., also two
representatives of the Protestant Episcopal
church, Revereuds Thomas Rouillard aud
Edward White face.
Rev. Francis Frazier was moderator and
Allen Grindstone scribe of the council.
What Shall We Do With The Indian ?
The original American is not a vanishing
race. He is here to-.day in increasing numbers. In some sections of the Southwest he
far outnumbers the whites, and it is with the
thousands of Indians in this section that the
real Indian problem lies.
Just what to do with the race has long beeu
a much-debated question. The provincial-
miuded person says, "He's just an Indian
and will never be anything else." The gusher exclaims, "The poor dear creature! The
whites took his land away from him and
ought to take care of him as long as he lives!"
The hard economist mutters "He's no good.
Let him die off and be rid of him." While the
sentimentalist, the most impractical of the
lot, commands: "Hands off. Let him live
his own life and pursue his native arts and
occupations just as his ancestors did." The
practical-minded person advises, "Make a
citizen of him. He is as able to take his
share of the responsibility of life as I am."
All these recommendations have had more
or less weight with the Government in forming its Indian policy, and it has been the desire of the Government to carry out its policy
of pure justice, tempered with kindliness,
sentiment, and reason. It is doing that, notwithstanding some opposition from a few of
our citizens as well as from some of the Indians.
"What shall we do with the Indians?" is a
sericus question, not alone for him, but for
us as well, and after studying him as au individual aud becoming acquainted with his situation, I am convinced that, in justice to all
concerned, we should educate him, make him
a citizen, give him his share of responsibility
in national affairs. In short, give him a
chance to be a man. This is what the Government is doing, and the next generation will
see thousands of citizen Indians marching
side by side with the whitps in civic, industrial,
and professional activities, just as the last de
cade snw them march in our great volunteer
armies. The educated Indian was in the
Army. He was in the Navy. He was in the
Ail Service. He is in Flanders Field. Our
ludian soldiers fought bravely and well to
keep the world safe for democracy. Shall we
deny it to them in their own country?
It is true that some of the old Indians resent the encroaching European culture, and
cling tenaciously to their ancient customs and
ceremonies. The same can be s-aid of the
whites; yet that is no reason why tne doors
of progress should be closed to the younger
generations.
Old age lives in yesterday: today is for
the youth. No longer can sachems, chiefs,
or warriors teach the young man to use the
bow and arrow after he has learned the efficacy of a modern rifle; the old men can no
longer interest him in the childish legends
of his people after he has learned to read
for himself aud takes a daily paper; the
chant and the tom-tom are not music to him
after he has played in a brass band or sung
in the choir of a city church. The old Indian
mother can not interest her daughter in the
art of preparing skins and making moccasins
and leggings after she has worn real shoes—
pretty shoes aud stockings. No Indian boy or
girl who has been to school, "goes back to the
blanket" willingly, but on account of pressure
brought to bear upon him by his grandparents
or other unprogressive relatives, who fear the
white race means to abduct the young people.
With present-day means of communication
and transportation, European culture meets
the Indian whichever way he turns. The
tide of civilization is at his very door and ria-
Continued on Next Page, Middle Column
Santee Alumni Association Officers
Elected at Cannon Hall {Meeting, Aug. 31,1Q23
General Officers :
Mrs. Victoria Simons, President,
Greenwood. S. D.
Mrs. Etta Crawford Bird, Secretary,
Oswego, Mont.
Mr. Philip Frazier, Treasurer.
Local Vice-Presidents